A Confutation of the Heresies and Errors of Thomas Collier, Chapter 5
CHAP. V.
Wherein ſome things relating to the principles already aſſerted, are farther cleared and vindicated: And alſo the Saints perſeverance proved, and Tho. C's Exceptions removed.
I Am now come to his 5th. Chapter, wherein he endeavours farther to ſtrengthen his Opinions before laid down, and is more expreſs in his aſſerting Believers final falling aw…y from Grace: The moſt of what he ſaith is built on thoſe principles that have been already diſcuſſed; and therefore in my examination thereof, I will only note, either thoſe things which are very groſs, or that wherein he ſeems to offer ſomething that hath not before been urged and anſwered.
Thoſe Texts which he endeavours to wreſt in the beginning of this Chapter, have been already vindicated from his corrupt gloſſes, I do therefore here paſs them over, and attend to what he ſaith, p. 31. where he propounds this queſtion,
May we ſuppoſe that perſons may believe, or that any do believe unto life, only by the objective evidence, or external Miniſtry, without the ſpirits work in and with the Goſpel? His anſwer is, If we may ſuppoſe the Miniſtry to go without the ſpirit working therein, then we may ſuppoſe a p…ſſibility in reſpect of power, elſe men could not be condemned for not believing, &c.
The abſurd folly of his ſuppoſition, That by our ſin we out God ſhort of right to command our Obedience to his holy will, as well as looſe our power to obey, hath been already detected: By this and what followeth, you may ſee (what I ſaid before) that this man doth not ſtick at the groſſeſt Pelagianiſme; but ſuppoſeth man in his fallen ſtate, by his corrupt mind and natural capacity, without any work of Gods ſpirit upon him, to be capable of diſc…rning, believing, and yielding acceptable Obedience to the revelations of God contained in the Scriptures of truth. Howbeit we have heard the Scripture teacheth other Doctrine: And the Apoſtle Paul was ſo far from this proud conceit of himſelf, that he confeſſeth the quite contrary, viz. 2 Cor. 3. 5. That we are not ſufficient of our ſelves to think any thing as of our ſelves, but our ſufficiency is of God, i. e. It is of God in a way of Grace, who works all our works in us. But againſt the ſaying of the Apoſtle, he excepts p. 43.
Its true as of our ſelves only we are not, diſtinct from Chriſt and Goſpel Grace we are not; but by the helps afforded there is power both to will and to do the will of God in the Goſpel.
It ſeems by theſe words of Tho. Collier, That he is conſcious to himſelf that this Text doth overthrow his notion of the ſufficiency of men without any help of the ſpirit of God to do any thing that is truly and ſpiritually Good, eſpecially thoſe that are utter ſtrangers to Chriſt, and Goſpel-Grace; for he now owns that diſtinct from Chriſt and Goſpel-Grace we have no ſuch ſufficiency: But he doth not uſe to trouble himſelf, to keep an harmony in his Book, betwixt pages ſo far diſtant as is 31. from p. 43. and therefore it is no marvel to find him here unſaying what before he ſaid; and inſtead of that, to content himſelf for the preſent with aſſerting, That there is a ſufficient help afforded to all, &c. But brings forth no proof of that neither; but beſides what hath been already proved againſt him, I ſhall farther examine this notion, before I come to the end of this Chapter: and at preſent manifeſt, that it is overthrown by this Text: The Apoſtle doth in theſe words (not with a feigned modeſty) but from his heart confeſs he is beholding to the Grace of God, for every good thing wrought in him or by him; And therefore he inſtanceth in that which ſcarce amounts to any good work, even a thought; when he affirmeth our ſufficiency to be of God; and denyeth that we are foreign ſufficient or meet for it; any way capable of our ſelves to exert, or frame a good thought in our own Breaſts: and this he denies of himſelf when converted, and refers all the praiſe of the exerciſe of Grace in his Soul to the ſpirit of God even then; now it is leſs to think then to will, and leſs to will then to perform: And if our ability for the former be denied, it muſt be ſo much more for the latter: And if it be denied of a converted man, much more of one unconverted: It is repugnant to reaſon and Scripture evidence to think, that the bleſſed Apoſtle, a perſon in all reſpects qualified with natural endowments and education, yea in an eminent manner aſſiſted by the Spirit of God, ſhould ſay that he had no ſufficiency of his own, for any thing that was truly good; and in the mean while to ſuppoſe that any unconverted perſon, hath power of himſelf to be ſo good, in thought, will, and deed, as to get to Heaven by the meer improvement of his natural capacity, without any aſſiſtance of Divine Grace.
In p. 32. he farther opens his mind about converſion and tells us, If God did not work at all by his ſpirit, but only give the Goſpel which hath in its ſelf a natural tendency to draw ſinners to Chriſt, if according to their capacities they believe and obey it▪ they ſhould undoubtedly be ſaved.
There are two things ſuppoſed in theſe words, the one true, the other utterly untrue; a common artifice of Deceivers to make their notions paſs the more readily with the weak that cannot diſcover their impoſture herein.
1. He ſuppoſeth that whoſoever believeth and obeyeth the Goſpel by any means, is under the promiſe of ſalvation, which is a great truth; th…ſe two, viz. Faith and Salvation being inſeparably connected in the Scripture.
2. He takes it for granted (as before) That a man in his natural Eſtate, without any the leaſt aſſiſtance from the ſpirit of God, hath a ſufficient ability, and is in a capacity to be…ieve and obey the Goſpel; And ſo all that he allows to the ſpirit o… God, is but to render the work of converſion the more facile and eaſie; for thus he writes again p. 33. That after believing and obeying the Goſpel, God uſually gives a greater meaſure of his ſpirit; ſo that after believing, Chriſtians are or might be, in a better capacity to live to God then before. They were therefore in a capacity to live to God before believing; and again p. 34.
As the Ap…ſtle ſpeaks in the matter of prayer, Rom. 8. 26. He helpeth our infirmities, ſo its true in all caſes; the work of the Spirit is to help our infirmities, for its we that d… believe and obey the Goſpel, and not the Spirit: The reſult or neceſſary conſequence of theſe words of his is, That perſons may believe and never be beholding to the Spirit; they can convert themſelves without him: But if he do ex abundanti afford his help, it is not to convert the Soul by his own power and grace, but only to facilitate the work, by exciting a principle that he finds in the Soul, and which was there before any ſpecial working of his in and upon it.
But if we conſult the holy Scriptures, we ſhall find that in them converſion is ſpoken of in a Dialect far differing from Mr. Colliers. For inſtance Jam. 1. 18. Of his own will hath he begotten us, &c. Now this new birth, or being begotten of God, doth beſpeak plainly the infuſing of that gracious principle into the Soul that was not there before; and this is done by the Spirit of God, in the exerciſe of Soveraign Grace; As the wind bloweth where it liſteth, ſo of his own will hath he begotten us. Of the ſame import is that phraſe, of taking the heart of ſtone out of the fleſh, and giving an heart of fl…ſh; a new heart, ſo often mentioned in the Covenant of Grace; and can ſignifie no leſs then the effectual removing and curing of that wicked diſpoſition of Soul, and ſtubbornneſs of heart, by which a perſon is kept in rebellion againſt God, by communicating to them a divine nature, as it is called 2 Pet. 1. 4. So alſo converſion is called a new Creation, and Grace the new man, or a new Creature, 2 Cor. 5. 17. Eph. 4. 24. & 2. 10. which terms in the common ſenſe of men, ſignifie the production of that which before was not in being, by a divine power, even the ſame that wrought in Chriſt, when he was raiſed from the dead, Eph. 1. 19, 20. and do not ſuppoſe any pre-diſpoſition or inclination in the perſon where this new Creation is not, exciting the great Creator to a concurrence or aſſiſtance in order to its production. Yet Mr. Collier hath the boldneſs to ſay, that all theſe expreſſions amount to no more (if rightly weighed) then what he hath aſſerted, viz. That God doth help men to believe, by the working of his ſpirit with them; ſo cheriſhing the Good he finds in them that it be not maſtered by the ſenſual bruitiſh part. Greater contempt hath not lightly been caſt upon the holy ſpirit of God, who works all Grace in us; nor upon his ſayings in the Scipture, whereby his operation on the Souls of men is unfolded to us; as if the holy Ghoſt intended to perſwade them, that they are beholding to diſtinguiſhing Grace for that, which in truth they have in nature, and do themſelves.
The reaſon that Mr. Collier gives for his talking at this rate, is, Becauſe its we that believe and obey the Goſpel, and not the Spirit: and its our duty, and ſo ſtated in the Scripture.
By this he intends to prove, that the Spirit of God is not the only and principal efficient cauſe of Faith in men: but they open their own eyes, and raiſe themſelves from the dead, and create themſelves anew in Chriſt Jeſus; or elſe believing muſt be attributed to the Spirit, and not to them, and muſt be conſidered as his duty, and not theirs.
I might tell Mr. Collier (ſeeing he pretends to Learning) Qui actionis cauſa …fficiens principalis & prima eſt; non illico ab actione, cujus cauſa eſt denominatur (lieet in illam per modum cauſae particularis determinantis influat) ſed ille tantum qui actione informatur. But its in vain to trouble his head with any Philoſophical notion: I ſhall rather make evident his miſtake, by ſome familiar inſtance that may be within his reach. And I know none fitter …o the caſe in hand, then that of Lazarus his Reſurrection from the dead by Chriſt. I ſuppoſe it will be grated that the Lord di… not only help Lazarus to live and come out of his Grave, but that by his Divine power he made him to live, that was before dead and utterly uncapable of action; yet was it Lazarus that came forth, and revived, not Chriſt: ſo though the Spirit of God do give life to the Soul, and by his own power make it to believe; yet is it the man converted, not the Spirit that believes, &c.
To make the matter more plain we muſt remember, That there are two moments in converſion to be conſidered; The firſt is the infuſion of a principle of Life and Grace, by which the Soul is enabled and diſpoſed to convert and believe, being renewed after the image of God; and this is called Gratia prima, the firſt Grace, in the reception whereof we are paſſive. The ſecond is, the exerciſe of this Grace in actual turning to God, believing, &c. through the bleſſed aſſiſtance of the Good ſpirit, who worke…h in us to do as well as to will: and this is called Gratia ſecunda; In this the Soul is active, and works according to the working of him who works in it mightily.
Before I paſs farther, I think it may be a convenient place here to remove out of our way, the corrupt gloſſes of Mr. C. upon a Text or two, which he is pleaſed to take notice of towards the end of this Chapter.
The firſt is Joh. 15. 5. mentioned by him p. 39. The words are, without me ye can do nothing. The deſign of Chriſt in theſe words, is to preſs his Diſciples to abide in him; for this end he tells them in this Verſe, I am the vine, ye are the branches; he …hat abideth in me and I in him, the ſame bringeth forth much fruit; for without me (or, ſevered from me foreign) ye can do nothing.
We are by nature dry branches, and unfruitful, meet fuel for the fire of Gods wrath; and if ever we bring forth fruit to God, we muſt firſt by the powerful Grace of God the great Husband-man, be ingraffed into Chriſt the true Vine; that we may derive Life and Grace from him: neither will our admiſſion into the Church ſuffice thereunto, without real union with himſelf, and cleaving to him by faith lively and unfeigned, by the daily exerciſe whereof we fetch new ſupplies of Grace, ſo drawing ſap, from him, from whom our fruit is found: Thus is he unto us as the Vine unto the Branches; for without Chriſt, i. e. the influence of his Aid and Grace, or in a ſtate of ſeparation, in which we are not capable of this vital influence from him, we can do nothing; underſtand it according to the ſubject matter, nothing that is ſpiritually Good. Surely this caſts man down from that Throne of ſelf-ſufficiency, unto which Mr. Collier would advance him; and very poorly doth he acquit himſelf in his reply thereto; He ſaith:
1. All the common light, underſtanding and reaſon that men have is from him.
This is the refuge of the P…lagians of Old, in which Mr. C. hath before attempted to ſhelter himſelf: They would pretend to own the Grace of God, when their meaning was no more then this, That men as men, were beholding to God for their natural accompliſhments; more then which they neither had, nor needed from him, to enable them to yield acceptable obedience to him: but that ſomething elſe is intended in this Text, we have already manifeſted.
2. The Goſpel leads Souls to him, where their help is; Its that which I ſay there is no capacity or power without the Goſpel, which unites Souls to Chriſt in whom their Life is, &c.
It is the Faith of the Goſpel, and not the bare hearing of it that unites the Soul to Chriſt; and though Mr. Collier here tell us of drawing to Chriſt, and Union with him, &c. yet his deſign is ſtill to exclude the ſpecial and effectual work of the ſpirit, to bring the Soul to Chriſt, and preſerve it in him, which I before proved neceſſary hereunto. And there is little heed to be taken to his ſaying, There is no power or capacity without the Goſpel: this is but to ſerve a preſent turn; for he hath in his foregoing Chapters pleaded, That where the Goſpel never comes, men have ſufficient means and power to live to God without it.
The ſecond Text is 1 Cor. 4. 7. Who maketh thee to differ, and what haſt thou, that thou haſt not received? So Mr. C. reads it, p. 43, about which we need not contend: add thereunto the cloſe of the verſe; now if thou didſt receive it, why doſt thou glory as if thou hadſt not received it? From hence we may ſafely infer, That if any man differ from another, or from what he was in himſelf before; that is to ſay, be raiſed from a ſtate of death in ſins and treſpaſſes, unto newneſs of life; delivered from the power of darkneſs, and tranſlated into the Kingdom of the Son of Gods love; it is God hath made this difference, to the praiſe of the riches of his Grace. And thus much Mr. C. in anſwer to the objection grants, It is God by Goſpel Grace makes us to diffe…; But if Mr. Colliers notion elſewhere be true, that amongſt men that receive every way as much Grace from God the one as the other, ſome believe unto life, others remain in their ſins; it will neceſſarily follow, that thoſe of them which chooſe the better part, do make themſelves to differ, and have cauſe of boaſting, if not before God, yet in compariſon with other men; And this is in terms denied by the Apoſtle; And Mr. C. makes no reply thereto, but what hath now been oft mentioned and anſwered; and therefore I will not trouble the Reader with a repetition of it.
The Text that remains to be inſiſted on, is Phil. 2. 13. For it is God which worketh in you, both to will and to do; of his g…od pleaſure. That this Scripture is directly oppoſite to Mr. Collier… Doctrine, is evident. In the foregoing Verſe he exhorts the Philippians to work out their own Salvation with fear and trembling. By working out their Salvation; he intends labouring for, or beſtowing their utmoſt induſtry to obtain Salvation: and according to this ſenſe is the ſame word rendred, Joh. 6. 27. Labour not for the meat that periſheth, &c. Now hereunto two things are required: 1. A principle enabling and diſpoſing them to walk humbly with God in Faith and Obedience. 2. The exerciſe thereof,Dr. O's foreign. p. 496. which is referred unto the internal acts of the will, and external operations in duties ſuitable thereunto. And as we have before proved, that Grace is wrought in us by the ſpirit of God; ſo the Apoſtle here expreſly affirms, that both to will and to do (which expreſſions take in the whole of its exerciſe) is alſo effectually wrought in us by him, of his own good pleaſure: which is the moſt prevailing argument and motive to an humble walking with God, and encouragement thereto.
He that reads Mr. Colliers Gloſs upon this Text, p. 43. will find him conſtrained almoſt to embrace that notion of it that doth evert his opinion: and all that he offers towards the ſalving of it, is in theſe words; To underſtand it to intend Gods working an impulſive will, and that they could not, or ſhould not work without it, deſtroys the exhortation, and makes null the duty.
What Mr. C. intends by an impulſive will or whe…her there be any good ſenſe in thoſe terms we need … inquire, That God worketh in us to will, or the very act of willing, the Text is expreſs: And it hath been already manifeſted to be his great errour to conceive, That nothing is required of us in a way of duty, but what in our lapſed ſtate we are able to perform without the help of Gods ſpirit. And therefore it is fallaciouſly done of him, to join thoſe terms together, as if they were of equal extent; that they could not, or ſhould not work without it: It was their indiſpenſible duty to obey the exhortation foregoing; but this they could not do without the effectual working of God in them. And there is not more frequent mention of any one thing in the Goſpel (it being that wherein Goſpel Grace doth eminently ſhine forth) then of our receiving Grace from God to enable us to yield to him that Obedience which he requires of us.▪ Pious therefore and well grounded was the petition of that worthy oppoſer of the Pelagians of Old: Da Domine quod jubes; & jube quod vis: Give me O Lord what thou requireſt of me, and command what thou pleaſeſt. Indeed to deny that we receive any thing from god in a way of ſpecial and diſtinguiſhing Grace, that is required of us in a way of duty, is flatly to reject the Goſpel, and to deny the Grace of the New Covenant. We do not then deſtroy the exhortation, and make null the duty; but inſtruct men which way they may expect, and receive Grace to obey it in the performance of their duty; which is certainly a great quickening and incouragement thereto, unto all that have an humble ſenſe of their concernment in theſe things.
I ſhall now return to Mr. C. p. 34. where he propounds another Queſtion.
Does the ſpirit in the Goſpel where it comes work in all alike? or may we ſuppoſe that he effects a more ſpecial work in ſome then in others?
In anſwer hereunto he firſt tells us, That this is a myſtery known only to God; and then immediately proceeds to give an account of very different operations of the holy Ghoſt upon the Children of men, as,
1. Some are convinced but not converted.
2. Others are wrought ſo far by the ſame word and ſpirit, as to believe and obey the Goſpel ſo, as if they continue therein they ſhall be ſaved, Col. …. 21, 22, 23. 1 Tim. 2. 15. Mat. 10. 22.
3. Though the work be ſufficient by which all might obtain the end, yet he worketh differingly, and giveth differing meaſures, for differing ends, &c.
4. His work on the ſpecial Elect is certain, and ſhall not leave them untill it bring them to Glory.
Here we have another inſtance of the mans contradiction to himſelf; as well as unto truth. But to theſe things I ſay,
It is indeed certain from the Scriptures, that many are convinced, who never are converted by the ſpirit of God; and alſo that the convictions of ſome proceed ſo far, as that they eſcape the pollutions that are in the world through Luſt, 2 Pet. 2. 20. paſs under that work deſcribed Heb. 6. 4, 5, 6. and yet fail of thoſe things that accompany ſalvation, which are things better then all that was before mentioned. Such with reſpect to their profeſſion and general aſſent to the truth of the Goſpel, &c. are ſaid to believe for a time. And perſeverance being the great touch-ſtone of ſincerity, the intereſt of perſons in Chriſt, is oft referred thereto, with reſpect to the manifeſtation and proof thereof: So in Heb. 3. 6. and thoſe Texts cited by Mr. C. If perſons hold faſt their rejoycing of hope, and confidence ſtedfaſt unto the end, it is evident they were ſincere, and that their Faith was of the right kind, in that it proves victorious againſt all oppoſition made thereto. But if they draw back, and fall away, their Hypocriſie is detected, and it is made man…feſt that they were not of us; For if they had been of us no doubt they ſhould have continued with us, 1 Joh. 2. 19 But the Scripture no where ſaith (as Mr. Collier ſuppoſeth) that theſe are in a ſaved condition, and Heirs of Glory, before their rottenneſs at heart is diſcovered; or that any ſincere ſound Believer ever did, or ever ſhall return from life to death, from a ſtate of redemption by Chriſt, and reconciliation unto God, into a ſtate of bondage and enmity againſt God; from a ſtate of Juſtification before God into a ſtate of condemnation and wrath.
The Scripture alſo fully declares, that there are ſome who are the called according to Gods purpoſe; a remnant according to the Election of grace, that obtain like precious Faith, through the effectual and ſaving operation of the holy Ghoſt, who dwells in them, and by whoſe indwelling they are made lively members of Chriſts myſtical Body, eſpouſed to him and one ſp…rit with him; but that any other then the Elect of God, predeſtinate to be conformed to the Image of his Son, called by his grace to the Obedience of Faith, are, or ever were in a ſtate of ſalvation; The Scripture no where teacheth but the contrary. Thoſe that are not Veſſels of mercy, are Veſſels of wrath. And that fiction of his p. 33. That the ſpirit worketh in all Goſpel believers (as he calls them) alike, which are the Elect in the threefold ſenſe minded by him, which might all obtain, were they ſincere, and conſtant to the end; is in this 35th. page in part refuted by himſelf, whilſt he tells us, That the work of the ſpirit on the ſpecial Elect is certain, and infallibly brings them to Glory, but on others, ſome do wholly reſiſt it, others though for a time they ſavingly comply with it, yet at laſt undo all again and doſtroy it. Certainly then here is a peculiar work of the ſpirit, to be allowed in, and upon the ſpecial Elect, which in Scripture phraſe are the only Elect unto Salvation. Yet he ſuppoſeth that others are ſavingly wrought upon beſides them, and ſome of theſe perſev…re, others fall away; and that many more are convinced, and all have a ſufficient work, ſo as they might obtain the end, even thoſe who notwithſtanding never believe, nor are converted to God. And probably the thing he drives at in this Queſtion is, whether God doth more for, and the Spirit worketh more powerfully in one of theſe then the other. And firſt he pretends that this is a great ſecret, and God onelyonly knows it, but according to his principles it is eaſily reſolved in the Negative: For although (as the Arminians ſay) God draws ſome modo congruo, and others modo non congruo. So that ſome have external and circumſtantial advantages beyond others; yet there is no ſpecifical difference in the drawing it ſelf; both the one and the other is only by way of moral ſwaſion, not phyſical operation, objective and external, not ſubjective and internal; and the turning caſt ſtill lies on the will of Man, not the efficacy of Grace. And I marvel that he ſhould pretend ſo much modeſty in this point, who but a little before hath aſſerted, that which all ſober Arminians proteſt againſt, viz. The ſufficiency or ability of man to believe, without any help from the holy Ghoſt.
We have now met with Mr. Colliers aſſertion, That there is a ſufficient work of the Spirit upon all, ſo that they might obtain the end; repeated ad nauſeam uſ que : It may not be amiſs therefore to look into it a little more ſtrictly. I ſay then,
1. Upon whomſoever the Spirit works in any degree, it is more then they deſerve, it is of grace and not of debt, he is no way obliged to do ſo much for them; and even the common workings of the Spirit have in their own nature a tendency towards a farther good in the converſion of the Soul, were they not oppoſed and ſtifled by the enmity that is in mans heart unto God. But
2. (To paſs over many other things that might be urged) If the work of the Spirit upon all men be ſufficient to bring them to Heaven, how cometh it to paſs that all men are not ſaved? It will be anſwered; Becauſe many refuſe to comply with, and reſiſt his working upon, and ſtriving with them. Be it ſo. I ask again, From whence ariſeth his oppoſition to the Spirit of God, and his work in the Souls of men? Certainly from that corruption of nature, and averſion of will from God, wherein all men are immerſt by the fa…l. But then the Queſtion returns on the other hand; How comes it to paſs that all men do not p…riſh in their obſtinacy? The true anſwer is; Becauſe God prevents a r…mnant with diſtingui…hing mercy, and quickens them whom he found dead in treſpaſſes and ſins (by his grace they are ſaved) and takes the heart of ſtone cut of their fleſh, and gives them an heart of fleſh; thus making them a willing people in the day of his power; and conſidering mau in that fallen condition wherein he is, there is no other work of the Spirit ſufficient to bring a loſt ſinner to grace and glory; but that by which his natural enmity to God is cured, and ſo the oppoſition of his Soul to the work of the holy Ghoſt overcome; even that work by which the heart is circumciſed, and made willing and obedient that before was not ſo. And this Mr. C. ſeems to own as the priviledge of the ſpecial Elect; and without this none ever was, or will be converted.
In p. 35. Mr. C. propoſeth a Queſtion about the fore-knowledge of God, which he ſuppoſeth to be really diſtinct from his Decree; and though he be very unmeet to diſpute ſuch a Queſtion, yet he reſolves to give the poor Calviniſts another laſh, before he finiſh his anſwer to it: Both Queſtion and Anſwer are too confuſed for us to get any good by a particular examination of them; and therefore inſtead thereof, I will only give a brief account of what I underſtand in this matter, and ſo obviate his deſign.
The Divine knowledge is variouſly diſtinguiſhed, according to its reſpecting different objects; I ſhall at preſent conſ…der it only as it is converſant about, things meerly poſſible, or things future: Things only poſſible, are indifferent (conſidered as ſuch) unto being or not being: and are ſuch as in their own nature imply no contradiction unto being; even all things that all within the unlimited compaſs of Divine Omnipotence: God knoweth all things that himſelf can do, though an infinite number of theſe never are done. Things future are all thoſe things, and only thoſe, which do in time come to paſs. Now whatſoever hat…, doth, or ſhall come to paſs in time, was future from Eternity; i. e. It was true from Eternity that ſuch things would be, and as things that would be were they known unto God before time. Seeing then ſome things were to be, and many things poſſible never ſhall be; it appears that ſome things were from Eternity paſſed from the condition of things meerly poſſible in which they were equally with others, by their own nature; into a condition of futurition: and there can be no cauſe aſſigned of this migration or paſſage, without God, for there was nothing before time but himſelf; It remains therefore that the cauſe thereof was in God; and indeed it was the will, purpoſe, or decree of God, that ſome things ſhould be, others ſhould not, that alone made this change. So that the foreknowledge of things to be that is in God, ſuppoſeth his Decree that they ſhall be; and in truth, the foreknowledge or Decree of God, conſidered as in him, is the ſame; and the Scripture indifferently uſeth either term to denote the ſame thing; though we, becauſe of the imbecility of our underſtanding, form differing conceptions of them; we conceive of the Decree as an act of God, willing that ſuch things ſhould be; and of Divine preſcience as an act of God, foreſeeing or knowing the coming to paſs of the things willed by him.
Amongſt things future, ſome are good, ſome are evil, viz. morally. Thoſe that are good God decreed to effect; thoſe that are evil, to permit, or ſuffer to be done, knowing how, and having purpoſed in himſelf to order them, and over rule the doing of them for his own glory in the end. Again, ſome things we ſee, are the effects of cauſes that work neceſſarily, neceſſitate conſequentis; others of free agents, which are to us wholly contingent; yet do alſo neceſſarily come to paſs, neceſſitate conſequentiae. And things are therefore thus effected in time, becauſe God had decreed this order before time. Hence is the certainty of Gods foreknowledge (which dependeth not on any thing without himſelf) and ſo a neceſſity as to the event, that whatſoever hath been or ſhall be, ſhould ſo come to paſs as it doth: But this is a neceſſity of infallibility, not of coaction, and doth eſtabliſh, not infringe the liberty of free agents.
I ſhall briefly apply theſe things to the caſe in hand: It will be granted I ſuppoſe, that the utmoſt end intended by God in all that comes to paſs, is his own glory: He hath made all things for himſelf; and in the making of man, God had an eye to the manifeſtation both of his mercy and juſtice, Rom. 9. 22, 23. In order hereunto he purpoſed to create man upright, but mutable; and to permit his temptation and falling by ſin; and to ſave a remnant of fallen man-kind, by Jeſus Chriſt, through ſanctification of the ſpirit, and belief of the truth; that his free grace might be everlaſtingly glorified in the Veſſels of mercy, which he before prepared untoglory: ſo alſo he purpoſed to leave the reſt in their fallen ſtate, to the wickedneſs of their own hearts, and juſtly to puniſh them for it; therein ſhewing his wrath, and making his power known, on the Veſſels of wrath, which he had endured with much longſuffering, who were fitted for deſtruction. Thus the end of all men is foreknown unto God, and nothing falls out caſually unto him, yet is there no force put upon man, nor injuſtice or hard dealing from God for him to complain of.
But Mr. Collier ſaith p. 36. It is diſhonourable unto God, and pernicious to men; and layeth all the wickedneſs and plagues of the world at Gods door, to affirm, as ſome do, That God decreed Adams fall before he made him; or at leaſt ſo far foreknew it, as that it muſt be; i. e. ſo as to neceſſitate it.
An heavy charge! And we know right well who M. Collier intends it againſt: But it will be far more eaſie for me to manifeſt, That the men of his controverſie have no concernment in it; then for him to vindicate his own truth and honeſty; inaſmuch as what they hold infers no ſuch thing, as you may ſee by what I have already written of this matter, and whatſoever in his report of their opinion looketh this way, is untruly imputed to them. His beſt plea will be, that he ſlandered them by hearſay, and that himſelf knew not, nor underſtood what they affirmed of this matter; yet will not this excuſe him. But to the buſineſs.
Himſelf confeſſeth, That God foreknew that Adam would fall: I ask then, Could the Almighty have prevented this or not? If he could and yet did not, we conclude, that he willed or decreed not to prevent it, (though no ways approving thereof) having determined to raiſe glory to his own name out of it. And if the moſt high decreed to permit it, and ſo from Eternity foreknew it as future, this inf…rs a neceſſity of Infallibility, that in time it would ſo come to paſs; but leaves man as a free agent to the liberty of his own will, without any coaction thereto. This notwithſtanding therefore, the ſin and plagues of the world, lye at the door of rebellious man. And if Mr. Collier mean by foreknowing it ſo as to neceſſitate it, ſuch a foreknowledge or decree of God concerning it, as in the execution thereof man ſhould be compelled to ſin, and his fall effected by God; I deteſ… ſuch a notion, and ſo do all thoſe whom he reflects upon; And it is expected, that he either make good his charge out of their Writings, or elſe right them by a publick acknowledgement of his fault, in thus miſrepreſenting their Doctrine.
And if Mr. Collier cannot yet conceive of a neceſſity of infallibility reſpecting the event of things, ariſing from the decree or foreknowledge of God, without a neceſſity of coaction, reſpecting thoſe that are to act in the accompliſhment of them; I will endeavour to help him by one plain inſtance, Act. 4. 27, 28. For of a truth againſt thy holy Child Jeſus whom thou haſt anointed, both Herod and Pontius Pilate, with the Gentiles and People of Iſrael, were gathered together for to do, whatſoever thy hand, and thy counſel determined before to be done. It is evident their deſign was not to fulfill the counſel of God: But thus it fell out; for whatſoever they did to the Lord Jeſus, God had in his counſel determined before to be done; yea had foretold by the mouth of all his holy Prophets, that ſo it ſhould be, unto every circumſtance of Chriſts paſſion, viz. his Crucifying, having Gall and Vinegar given him to drink, the parting of his Raiment, piercing of his ſide, &c. Now either theſe things muſt ſo come to paſs, or elſe the counſel of God muſt be diſappointed, and his word falſified; will Mr. Collier then lay the Murther of Chriſt at Gods door? were not all the agents by whoſe hands theſe things were immediately done, free from coaction, and therefore reſponſible for their wickedneſs, all this notwithſtanding? And to make this yet more clear, I will tranſcribe a few lines from Mr. Norton in his Orthod. Ev. p. 75.
Theſe two propoſioions, 1. Adam might not have ſinned. 2. It could not be but that Adam would ſin, are both true; and notwithſtanding they may ſo ſeem, yet they are not oppoſite one unto the other: not being both of the ſame kind: Adam might not have ſinned; is a Categorick, or ſimple propoſition▪ and is true of Adam in the ſenſe of diviſion, conſidered as in himſelf. It could not be but that Adam would ſin, is a modal, or qualified propoſition; and is true of Adam in a ſenſe of compoſition, being conſidered as ſubordinate to the Decree. The Jews might have broken the bones of Chriſt is true; ſpeaking in the ſenſe of diviſion, i. e. looking at the free will of the Jews as in themſelves: It could not be that the Jews would break the bones of Chriſt; is true, ſpeaking in a ſenſe of compoſition, i. e. looking at the will of the Jews as ſubordinate to the Decree. That anſwer of Eliſha to Hazael, enquiring of Benhadads recovery, containeth in it two like propoſitions: 1. Thou maiſt certainly recover. 2. Thou ſhalt ſurely die, 2 Kings 3. 10. his Diſeaſe was in it ſelf curable, and as ſuch is conſidered in the firſt propoſition; The ſecond propoſition, looketh at him diſeaſed, as ſubordinate to the Decree, which had pre-ordained his death, through the…ſtifling of Hazael, by occaſion of this Diſeaſe. Thus much of theſe things.
Mr. C. goes on to attach another ground, and foundation of the Saints rejoycing in God, who hath promiſed to preſerve them blameleſs unto his Heavenly Kingdom. He propounds this Queſtion, p. 36.
May we ſuppoſe that perſons who are regenerate, and born from above, may poſſibly fall from this ſtate of Grace?
Perhaps Mr. C. hath ſome deſign in thruſting in that word [poſſibly] into his Queſtion: I will therefore explain the term, that he may have no equivocal reſerve to fly to.
A thing may be ſaid to be poſſible either ſimply, and in its own nature; or poſſible on ſuppoſition of all things to be ſuppoſed with reference to it: In the firſt ſenſe it was poſſible that a bone of Chriſt might have been broken; in the latter, viz. on ſuppoſition that God had decreed and foretold the contrary, it was not ſo. The Queſtion in reference to the Saints perſeverance proceeds in the laſt ſenſe, whether ſuppoſing their Election of God, Chriſts undertaking for them and their intereſt in the Covenant of Grace, it is yet poſſible that ſome of them may finally depart from God, and be loſt for ever. And to this I anſwer in the Negative: But he ſaith,
The Scriptures do not ſay they may not; nor that they ſhall certainly obtain.
This is falſe: The contrary appears from theſe Texts, Pſal. 125. 1, 2. Iſa. 4. 5. & ch. 54. 8, 9, 10. Jer. 31. 3. & ch. 32. 39, 40. Ezek. 36. 26, 27. Joh. 6. 39, 40. with ch. 10. 28, 29. Rom. 8. 29, 30, 38, 39. 1 Theſ. 5. 23, 24. 1 Pet. 1. 3, 4, 5. 1 Joh. 2. 19. with many others. He adds,
We are to ſuppoſe all Goſpel-believers to be regenerate, and then we may, and muſt ſuppoſe a poſſibility, for the regenerate to fall, or none can fall away.
By Goſpel-believers I preſume he intends thoſe that are members of the viſible Church of Chriſt; ſuch as profeſs Faith in him, and Obedience to him, and do not at preſent contradict their profeſſion by a contrary practice in the ſight of men, My anſwer is, If we reſpect any particular perſon or perſons among theſe, we are bound to hope ſo of them; becauſe Charity always inclineth to the better part: But if we reſpect the whole bulk of profeſſors together, we are not to believe that they are all regenerate perſons; becauſe the Scripture telleth us, there are fooliſh as well as wiſe Virgins, Hypocrites, as well as ſincere Believers in the viſible Church, though who they be we know not, till their works diſcover it; and when their Hypocriſie is diſcovered, we are not to think that they once were new Creatures, and are fallen from that ſtate; but the quite contrary, 1 Joh. 2. 19. So then though many Profeſſors fall away, even ſuch as have paſt under ſome common work of the Spirit; this doth not at all infer, That thoſe who are truly born again, not of corruptible Seed, but incorruptible by the word of God that liveth and abideth for ever; may do ſo in like manner. He proceeds,
I know nothing ſtated in the Goſpel-law of Grace, as a duty in order to obtain the end, but that perſons may obtain, and be ſuppoſed (poſſibly) to fall finally from, Joh. 15. 4, 5, 6.
Nothing! that's ſtrange! Is not perſeverance in Faith and Obedience required in order to ſalvation, and may perſons perſevere, and fall finally too? The Text cited by Mr. C. doth no ways confirm his notion, although we allow him to except perſeverance from the duties intended by him; Unto the 4th. and 5th. Verſes, ſomething hath been ſpoken already, by which it appears that they lye directly againſt Mr. Colliers notion of the Creatures ability of himſelf to do any thing that is ſpiritually Good: I ſuppoſe it is the 6th. Verſe that he promiſeth himſelf ſome relief from; The words are, If a man abide not in me, he is caſt forth as a branch, and is withered, &c. He doth not tell us on what account he thinks this Text may ſerve for a proof of his Doctrine; but probably he thinketh that the words ſuppoſe, That ſuch as for a time truly abide in Chriſt, may afterwards ceaſe to do ſo, and periſh out of him; But there is no ſuch thing intended in them: For this Text (as many other do) ſpeaketh of Profeſſors, according to what their condition appeareth to be before men; and ſo all that are members of the viſible Church, and have a place therein; are counted branches in Chriſt; ſome of theſe bring forth fruit, by which the ſincerity of their Faith in Chriſt, and the truth of their being ſpiritually united with him is manifeſted; Theſe do not fall away; but he that hath begun a good work in them doth perfect it to the end: The Father purgeth them that they may bring forth more fruit: Others of theſe branches do not bring forth fruit; which is an evidence that their being in Chriſt is only by profeſſion, for it cannot be that one united to Chriſt by true Faith, and the in-dwelling of his ſpirit; ſhould be without thoſe vital influences from him, is will produce ſome good fruit; theſe do not abide in Chriſt by a lively exerciſe of Faith, and therefore being indeed ſeparate from him, while they appear to be one with him; they can do nothing; but in time of temptation fall away from their profeſſion, and are caſt out as branches, and are withered, and men gather them, and they are caſt into the fire and are burned. And more then this cannot without offering violence to the Text, be inferred from it; which doth not make againſt, but confirm the truth concerning the Saints perſeverance.
That which Mr. C. offers to ſtrengthen his deſired inference is this,
The truth hereof will father appear if we conſider,
1. That the Goſpel makes no difference, but warns all to take heed of falling; which neceſsarily ſuppoſeth a poſſibility of falling with reſpect to us, without taking that heed.
That all are warned (and that very frequently) in the Scriptures, to take heed of falling, is granted; and that theſe warnings are ſanctified and made effectual by God for the preſervation of his own Elect from final Apoſtacy, is pleaded: But Mr. Colliers inference from hence is very impertinent, and argues that he underſtands not their Opinion that he hath undertaken to confute: He ſaith, That in reſpect of us there is a poſſibility of falling, if we do not take heed. Very true! It is not only poſſible but certain, that thoſe which do not walk humbly, and heedfully with God, nor make any conſcience of ſo doing, may fall away from their profeſſion; But God according to his promiſe will keep his own from ſuch a courſe as would ruine them: And this is all which with the Scripture we ſay, That God hath promiſed by his effectual Grace to preſerve all his choſen ones, all that truly believe, in a way of holyneſs and diligence unto Eternal Life. And therefore that is quite beſides the buſineſs that Mr. C. writes, p. 35. That nothing ſhall be able to make a breach or ſeparation, unleſs we do it our ſelves by ſin; whereas God hath promiſed to prevent our making this breach, when he ſaith, I will put my ſpirit within you, and cauſe you to walk in my Statutes, and ye ſhall keep my Judgements and do them, Ezek. 36. 27. The truth is, if Mr. C. will abide by his opinion; he muſt either aſſert, That God never loved any perſon, one or other; or that he is like us, changeable in his love on outward external reaſons. He goes on p. 36.
2. They have all (he intends all in the viſible Kingdom of Chriſt) the ſame faith and love for kind: there is but one faith which hath the ſame object, and is influenced by the ſame ſpirit, which produceth the ſame effect, i. e. a good Conſcience, even in ſuch as fall from it. And in the beginning of p. 37. he adds,
So that according to the Law of Grace, all that do believe and obey the Goſpel, ſtand related to God therein, and nothing makes the difference, but ſincerity and perſeverance ſhall be crowned, and Hypocrites and Back ſliders, muſt fall ſhort, and meet with condemnation.
It is well done of Mr. C. to join Sincerity and Perſeverance together, and ſo alſo Hypocriſie and Back-ſliding, for the latter is a certain diſcovery of the former. If ye continue in my words (ſaith Chriſt) then are ye my Diſciples indeed: And ſo ê contra. But then ſee what confuſion he hath again caſt himſelf into; He affirmeth there is in all the ſame faith and love for kind, and nothing to make a difference between them, the ſame effect produced by the ſame ſpirit, &c. and yet ſome are ſincere, others Hypocrites: It is ſtrange that Mr C. can find out no ſpecifical difference, betwixt the lively faith of a ſincere believer, and the dead faith of a painted Impoſtor; the moſt holy and precious Faith of Gods Elect, which purifieth the heart, and the temporary feigned Faith of Simon Magus, notwithſtanding which he was in the gall of bitterneſs and the bond of Iniquity.
The Text which he inſinuates a perverſion of, is 1 Tim. 1. 19. Holding faith and a good Conſcience, which ſome having put away, concerning Faith have made ſhipwrack. By Faith here, as in ſome other places, we are to underſtand the Doctrine of Faith, the truth of the Goſpel; which we are exhorted to cleave to, and hold faſt, and that we may do ſo, we muſt keep a good conſcience alſo, i. e. walk in holineſs; for where that is not attended, men are not like to abide ſound in the Faith, in an hour of temptation; The myſtery of Faith muſt be held in a pure conſcience: which ſome having put away, that is, rejected, and lived in the neglect of; concerning Faith have made ſhipwrack; that is, have loſt and relinquiſhed, that truth which once they profeſſed: of ſuch he gives an inſtance in the following Verſe; But this notwithſtanding; The foundation of the Lord ſtandeth ſure, having this ſeal, The Lord knoweth who are his, &c. 2 Tim. 2. 18, 19. Here then is no ſuch thing ſuppoſed as Mr. C. intimates, That thoſe who once had true faith, and a good conſcience, did finally fall from it.
He ſaith farther,
3. The Scripture ſupp…ſeth that perſons may have the ſame Goſpel-ſpirit in all its operations, and yet may p…ſſibly, finally fa…l from God, Heb. 6. 4, 5, 6.
If it were allowed Mr. C. that true believers were ſpoken of in this Text, he could not prove from hence, that any ſuch ſhall finally fall away; The diſcourſe being conditional, and it remaining a truth, That if a perſon whoever he be, or perſons do depart, and fall away from God, they muſt unavoidably periſh: though none of the perſons ſpoken of ſhould do ſo, ſuch expreſſions holding forth the inſeparable connection of Apoſtacy with damnation. And men may without any diſparagement to their wiſdom or reaſon, earneſtly exhort others to avoid falling away from God; though they are fully perſwaded that thoſe whom they ſo exhort, by the help of thoſe exhortations, and other conſiderations ſhall abide with God to the end. But indeed it appears upon a ſerious view of the context that the perſons here ſpoken of are ſuch as have only paſt under ſome common work of the ſpiri…; and that ſuch may fall away, is not denied by any. And Mr. C. doth without ground aſſert, that they hav… been the ſubjects of the ſame gr…cious work as is effected by the ſpirit of God upon true believers. For,
1. Here is nothing aſcribed to the perſons ſpoken o… that is in Scripture found to be the diſtinguiſhing character of true Believers, which are commonly ſaid to be, the called See Dr. Owen of Perſ. p. 427.according to the purpoſe of God, quickene…, born again, juſ…ified, united to Chriſt, adopted, &c.
2. The perſons …nt…nded are verſe 8. compared to the ground on which the rain falls, and …eareth Thorns and Briars: True believers whilſt they are ſo, are … ſuch as bring forth nothing but Thorns and Briars; faith it ſel… being an herb meet for him by whom they are dreſſed.
3. T…gs that accompany Salvation are better things then any that were to b… in th… p…rſons mentioned, v. 9. and true Believers are in this diſ…urſe of the Apoſtle, oppoſed to the perſons lying under a poſſib…lity of Apoſtacy, and are diſtinguiſhed from them, upon the acc…nt of their works and labour of love ſhewed to the name of God, v. 10. their preſervation from the righteouſneſs and faithfulneſs of God in his promiſes, v. 11. and of the immutability of the counſels of God, and his oath for the preſervation of them, v. 13. 1…, 18. All which doth evince, that they are not the Children of God by Faith in Chriſt, of whom the Apoſtle ſpeaks in the place referr'd to.
In p. 37. He moves a queſtion about the abſolute and inconditional promiſes of the new Covenant; where he again pitifully intangles himſelf. It might help him a little out of the Labyrinth he is loſt in, if he would conſider,
That the New Covenant is originally made with Chriſt, who became a ſponſor, and ſurety for all that the Father gave unto him, Pſal. 89. 31. &c. and in him all the promiſes thereof are yea and amen; God the Father promiſed unto Chriſt Eternal Life for all his before the world was, Tit. 1. 2. and engaged in time effectually to draw, and bring them unto him, to give them a new heart, &c. for whom he became ſurety, that they might not fail to enjoy it on Goſpel terms: And this truth will of it ſelf bear down all Mr. Colliers notions of free will, and falling from Grace: It is granted that all the promiſes of Life and Glory in the Goſpel, are conditional as ſet before us; But the fulfilling of the condition in the Elect is abſolutely undertaken for in the Covenant betwixt the Father and Chriſt. And whereas Mr. Collier ſaith That the Covenant in the perfection thereof, when we are come to Glory, will be abſolute in all its promiſes; its abſolutely true to all over-comers; he lamentably diſcovers his weakneſs thereby: For our preſent enquiry is after thoſe promiſes that do ſecure the Saints ſafe arrival in Glory, and to talk of the abſoluteneſs of theſe promiſes to thoſe that are already glorified, and to repreſent them as uncertain to thoſe that alone are concerned to draw comfort from them, is exceeding abſurd.
In p 38. he frames this Objection againſt himſelf;
This aſſerts a poſſibility of falling from Grace, and ſo deſtroys the aſſurance and comfort of Believers: Unto this he anſwers,
It doth no other then the Scripture doth: its that of which the Scripture is full: it frequently preſents us with a poſſibility of falling: Elſe thoſe many and frequent exhortations to the contrary are uſeleſs, if there were no danger, as alſo the examples of thoſe that have fallen, 1 Tim. 1. 19, 20. 2 Tim. 1. 15. Heb. 4. 11. Elſe what means the Lords appointing a Miniſtry in the Church to preſerve it from falling.
That the Scripture aſſerts no ſuch thing, but the contrary, we have manifeſted already; as alſo what the import of theſe exhortations are▪ and their uſefulneſs in Gods hand for the preſervation of the Elect. We ſay moreover, if we reſpect our own weakneſs, and the temptations we are to conflict with, there is …anger, but free Grace will ſecure the Elect from periſhing in the midſt of their dangers, and from being overcome by all the difficulties that are in their way. And it is ſtrange to me that he ſhould conclude true Believers may fall away, becauſe God hath provided means, and appointed a Miniſtry, to prevent their falling.
To the other branch of the Objection, reſpecting the comfort and aſſurance of Believers, he ſaith;
Its ſo far from diminiſhing the conſolation of Believers, …hat its the only ſure way for Goſpel conſolation, &c.
I grant that none are capable of well grounded comfort, but thoſe that are under the promiſes of the Goſpel, viz. ſincere Convert, ſound Believers: but how Mr. Collier will evince that his Doctrine is the great ſpring of Goſpel-conſolation; even this, That though I be now a Child of God, yet the next temptation I meet with, for ought I know, may ſink me to Hell; although God do at preſent l…ve me, yet I have no aſſurance that he will continue to do ſo, a day to an end; for many that have been united with Chriſt, as I now am, are l…ſt for ever; and I daily tremble under a ſenſe of my own weakneſs, and have no promiſe of preſervation to truſt to: I ſay, how this makes for their comfort I cannot underſtand; nor how Mr. Collier will reconcile his preſent Opinion with what he writes in his B…d. of Div. p. 197. We ought to believe that God will maintain our Faith, and k…ep us from falling, Phil. 1. 6. 2 Tim. 1. 12. elſe we could have no ſolid comfort.
To that which he adds in the beginning of p. 39. concerning the uſefulneſs of fear; I anſwer; The fear that ariſeth from Mr. Colliers Doctrine hath torment in it, and therefore a right underſtanding of the love of God will caſt it out, and teach the Soul to reject that Doctrine from whence it ſprings: That is the true Goſpel-fear, which reſpect God as a Father, and is temp…red with an holy rejoycing in his goodneſs, which is a fruit of the ſpirit of Adoption, that bears witneſs with our ſpirits that we are the Children of God, and if Children then Heirs; Heirs of God, and joint Heirs with Chriſt. Moreover, There is (as Dr. Owen hath well obſerved, Saints Perſever. p. 293.) a twofold fear of Eternal death and deſtruction: 1. An anxious perplexing fear in reſpect of the end it ſelf: 2. A watchful careful fear in reſpect of the means leading thereunto: The firſt is directly oppoſite to that peace, conſolation, and joy in the Holy Ghoſt, that God is pleaſed to afford unto his People, and exhorts them to live up to; and therefore it cannot be his end or deſign to ingenerate it in them by any of his threatnings, or warnings given in his word. For the other, viz. A watchful heedful fear, for the avoiding of the way and means that would lead them, and do lead others to deſtruction, it is not in the leaſt inconſiſtent with that aſſurance that God is pleaſed by his promiſes to give to his Saints of their perſeverance.
I ſhall now haſten to a cloſe of this Chapter; after I have in a word or two cleared the ſenſe of two Texts of holy Scripture, which Mr. C. hath endeavoured to darken, becauſe they ſpeak not according to his mind.
The firſt is Rom. 9. 16-22. After Mr. C. hath for a while laboured againſt the ſtream of this Text, he is forced p. 40. to acknowledge the truth, viz That it is not our willing and running, that can bring us within the c…mpaſs of ſpecial Electing Grace; that being paſt in Gods will before the world was. Indeed the deſign of the Apoſtle throughout this Chapter, as well as in the Verſes referred to, is to ſhew the freeneſs of Gods grace to his own Elect, together with his juſt ſeverity againſt the veſſels of wrath; and that one is a veſſel of mercy, and another of wrath, proceeds from the meer good pleaſure of God to chooſe the one and leave the other; his choice not being grounded on foreſight of their willing or running, faith and obedience, but being purely reſolved into his Soveraign Grace.
And this doth quite overthrow Mr. Colliers Election on foreſight of Faith; and doth alſo afford a very good argument for the Saints perſeverance, which we were laſt upon: But I muſt haſten; only it is neceſſary I ſhould remove an abuſive paſſage or two (of which his Book is full) out of our way:
He ſaith, N…r may we underſtand that the ſpecial Elect only ſhall obtain, and that all others are debarred, that though they will and run, all will be in vain.
And again p. 41. he intimates that his opponents infer from this Scripture.
That God will damn whom he pleaſe from his own will and power, and ſave whom he will from his own will and power: Let men believe or obey, do what they will or can its all nothing; But that after all their willing, running, repenting, believing, obeying, w…tching and warring, they muſt leave all to the Eternal will and power, &c.
This is as notorious a ſlander, as he could well have caſt upon them; for all they ſay, amounts to no more then this, That the Election have obtained, and the reſt are blinded: And this we are bold to affirm ſtill, having ſo good warranty for it as we have, though he go on to reproach us therefore. But that we ſay, willing and running, believing and obeying, &c. is in vain to the non-Elect, and that after all watching and warring, the ſtate of men muſt be determined by the Eternal will and power, is a very groſs, and I fear a ſtudied untruth, there being no foot-ſteps of any ſuch aſſertion to be found in the Doctrine or Writings of the men of his controverſie. It being conſtantly aſſerted by them, That there is an inſeparable connexion between Faith and Salvation, and that it is an Everlaſting truth, That he which believeth ſhall be ſaved. …d he which believeth not ſhall be damned: and it is as true; That none do will or run after a right manner but the Elect, who are drawn with loving kindneſs, becauſe loved with an Everlaſting love. It is in vain for Mr. C. to pretend to be a follower of peace and holineſs, whilſt he makes no conſcience of belying and abuſing thoſe, that have no otherwiſe offended him, then by a ſober aſſerting of thoſe truths, that the corruption of his heart riſeth againſt.
And whereas he ſaith p. 40. That it condemns all willing and running, without having reſpect to the mercy of God in the Goſpel, leaving out Chriſt, and Grace, &c. This is a truth in it ſelf, though not the direct ſenſe of this Text, That all ſuch running will be in vain. But I deſire to know how he will reconcile this with his other Doctrine, of the Salvation of very many that know not Chriſt, nor the Grace of God as revealed in the Goſpel.
The other Text is 1 Joh. 2. 19. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out that they might be made manifeſt, that they were not all of us.
This Text is ſo expreſs againſt the falling away of true Believers, that Mr. Collier deſpairs of dealing with it, on anyAdd. word, p. 44. fair terms; and therefore inſtead of an Expoſition, adventures upon a down-right contradiction to it. The Apoſtle ſaith, That by perſons going out from the true Church, it is manifeſt they never were living members of it; and that God ſuffers ſuch to fall away, that ſo their Hypocriſie might be diſcovered. Mr. C. ſaith, John might know it ſome other way; and that this proves not that all that may go out from the Church were not of them. The Text ſaith again, If they had been of us, they would no doubt have continued with us. Mr. Collier ſaith nay, Some may go out, who if they had continued might, yea muſt have obtained, i. e. were once ſincere: John ſaith, if it had been ſo, no doubt they would have continued. Now let the Reader chooſe whether authority he will imbrace.
Audacia—
Creditur a multis fiducia.
And if Mr C. ſhall ſtill object (as probably he will) That it is not to be deſired that men ſhould perſiſt in their Hypocriſie; neither is there any danger of falling away from it, &c. I anſwer in the words of Dr. Owen, Saints Perſ. p. 295.
Though they may not be exhorted to continue in their Hypocriſie, which corrupts and vitiates their profeſſion, yet they may in their profeſſion which in its ſelf is good: And though there is no danger of leaving their Hypocriſie, yet there is of their waxing worſe and worſe, by falling from the beginnings of Grace which they have received, the profeſſion which they have made, and the regular converſation which they have entred upon. So that notwithſtanding any thing ſaid to the contrary, the Scriptures inſiſted on to prove the Saints final Apoſtacy, may principally belong to ſome kind of Profeſſors, who notwithſtanding all their gifts a…d common graces which they have received, yet in a large ſenſe may be termed Hypocrites, as they are oppoſed to them who have received the ſpirit with true and ſaving Grace.
I ſhall cloſe this with my earneſt requeſt to Mr. C. That before he adventure on a farther oppoſition to this great truth, he would ſeriouſly per…ſe the Book referred to, and diligently conſider the ſtrength of what is there pleaded by the reverend Author for the Doctrine of the Saints perſeverance; which if he would do, I am perſwaded the profit, or at leaſt, conviction of the weakneſs of his preſent arguments againſt it; which he might receive thereby; would (even in his own judgement) abundantly compenſate his pains: However, it will farther inform him, what he hath to remove out of his way, before he can eſtabliſh the Doctrine now aſſert…d by him, and ſo may guide and influence him to ſpeak more pertinently, and mod…ſtly, then hither to he hath done in a matter of ſo great importance.